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in which a wife and fovereign God permitted the enmity and obftinacy of the carnal heart, to be manifcfted in an awful manner, and to an aftonishing degree. Under a full conviction of the truth, their hearts would rife in bitter oppofition against it. While confcience like a gnawing worm preyed upon them within, a view of the divine character, and the way of falvation propofed in the gofpel, which was very clear before them, and in which they faw their dependence, excited the enmity of their hearts, and filled them with anguish-and every inftance in which they faw any of their friends or acquaintance brought apparently, to embrace the golpel, and to delight in the word and fervice of God, filled them with a kind of envy-with a pain they could not defcribe. They would fay they experienced the pains of Hell." But the inftances of this kind were very few. The conviction and diftrefs of the greater part, rofe not to fuch an height. In this refpect there was a great variety. But whatever difference was obfervable in the degree of diftrefs, and fenfible enmity experienced or the time of its continuance, yet with refpect to the points of conviction, or the truths in view of which the mind was affected, there was a very great uniformity. They were, almoft without exception, brought to feel and acknowledge, previous to any permanent relief and hope that they were wholly evil, and perfectly help!efs in themfelves

that all their ftrivings and refolutions, had been in fuch a manner, and from fuch motives, that they were not merely in vain; but were a practical rejection of the way of acceptance by Chriftthat it was not in their hearts, VOL. I. No. 10.

and never would be, without divine influence, to ask for mercy aright, or to embrace Jefus Chrift, as he is freely offered in the gospel

that they were therefore, in the hands of a fovereign God, whofe law and gofpel they had abufed, and who would act his own pleafure whether to renew them, and bring them to a fubmiffion and reconciliation to himself, and thus form them veffels of mercy, unto glory; or, to give them up to be veffels of wrath, to difplay his justice and power-and that their only ground of encouragement and hope, in this fituation, was the doctrine of the divine purpofe of election; or determination to renew, fanctify and fave many, even of the chief of finners.

With refpect to the manner and circumstances, in which the hopeful converts obtained relief, and the degree of their joy and peace, there has been alfo a variety. Some few were very fuddenly relieved from their diftrefs, and filled with adoring and admiring views of God and the divine Saviour-they faw God in all things. In this refpect all things, even in the natural world, appeared new to them. The divine agency, perfection and glory appeared wherever they caft their eyesall things feemed to praife God, and they defired to be employed in his praife forever. And having fuch a clear and delightful perception of the glory of God, in his works and word, they began foon to "abound in hope." But with refpect to the greater part, they were brought very gradually to entertain a hope that they were reconciled to God, and did not foon attain to any confiderable degree of the rejoicing or "affurance of hope." When their diftrefs, arifing from fenfible oppofA a a

tion of fouls, and the advancement of the caufe of God in the world. They appear to be poffeffed, alfo, of a good degree of the fpirit of fuffering-a fpirit of meeknefs and patience under injuries, without retaliation; efpecially, of injurious and hard fpeeches from thofe of a fcoffing, or an oppofing perfecuting fpiritagreeably to the direction of the Apoftle, " dearly beloved, avenge not yourfelves-recompenfe to no man evil for evil-be not overcome of evil, but overcome evil with good." In view of these

tion to the character and word of God, began to ceafe, it was common for them to be fomewhat alarmed, and to fay they feared they fhould fall into their former eafe and ftupidity; yet manifested no difpofition to neglect, or relax their attention to religion; and in general, after examining themTelves and comparing their exercifes for feveral days, or weeks, they fuppofed, they difcovered figns of gracious affections. They were not difpofed, however, in general, to be confident, in their conclufion, and with refpect to many, their hope was often inter-effects, how defirable that the rupted. They were often heard to fay, they found fo much wickednefs and deceitfulness in their own hearts, that, after all, they knew not but they were given up to delufion, and should perifh-fed it may occafion a fword, yet that, if this were to be the cafe, if embraced and practised by all, God would be juft-they were would form happy families, happy willing God fhould reign-they focieties, and a happy world. were fuited with the bible-they wished for no other gofpel or plan of falvation-they defired to be faved in no other way, than by the free grace of God through Jefus Chrift and at intervals, in a reflex view of these, and fimilar feelings and exercises, they have concluded that, if they were not deceived, the love of God has been indeed fhed abroad in their hearts.

The hopeful converts, in general, have appeared very far from a difpofition to think highly of themfelves, or their attainments in religion; and especially from a fpirit of rafh judging, or cenfuring others. They appear difpofed to hope the beft of others to promote the good of all-to difcharge relative and focial duties -to attend carefully upon all the inftitutions of religion, and manifeft a tender regard for the falva.

work which produces them might prevail, and become univerfal Surely they are the effects of a religion which is divine-a religion, which, though when oppo

Having fketched this general
outline of the work, I might pro-
ceed, and detail fome interefting
particulars. But thefe I fhall re-
ferve for a future communication.
In the mean time,
I am, gentlemen,

With much refpect,
Yours, &c.
JOSEPH WASHBURN.
Farmington, Nov. 1800.
(To be continued.)

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ders of old, it has this pleafing evidence that his grace is ftill the fame, and produces fimilar effects in the human heart, in different ages of the world.

mind looks back to God's won-, alfo zealous in oppofing the idea of fpecial grace in converfion, and all thofe doctrines intimately connected therewith-such as the nat ural oppofition of the human heart to the divine government.-The doctrines of particular election and the certain perfeverance of the faints. In fhort, he ftrenuously held, that the great cause of the difference in the character and moral ftates of men originated in themfelves. This gentleman not only adopted the above system, in the regulation of his own private conduct, but laid it at the foundation of his family-education.—Thus he appeared to live, and thus to die. He left, at his decease, three fons and two daughters, the eldeft fhortly after, died in the American Army, in the revolutionary war.

To fuch as delight in the triumphs of divine grace, it is prefumed that the following account of God's merciful dealings with a family, in the DELAWARE STATE, fome years ago, will be acceptable. If you think it will fubferve the caufe of truth and piety, by giving it a place in your inftructive Magazine, you will gratify one of your readers; but if, in your better judgment, you think that its publication will prevent a piece, calculated to do more good, I fhall reft fatisfied that this fhould be omitted. I can avouch for the facts; but I think it proper to conceal the name of the family, and its conftituent parts, to which I fhall have a reference in the following narration.

TH

The two remaining fons, with their elder fifter, lived together in the manfion of their deceafed parent, and the younger fifter was married to a young gentleman in the vicinity. These

'HERE was a Gentleman of two brothers with their eldest fifa good intereft and refpec- ter lived together in great harmony, tability, in the County of New-in one family; no doubt, but the Castle, in the STATE OF DELA- courfe of their education had a WARE, who was educated in the very powerful influence in their arminian principles. He had an family agreement. exalted idea of the merit of good About twelve months after the external moral conduct, in the death of their father, the youngfight of God, and viewed fucheft brother, as he returned from a conduct as laying an ample foun-church, after the public services of dation for divine acceptance. His the fabbath, and after hearing a principles appeared to be reduced to practice. Thus he was punctual in all his dealings with his fellow-men, and he always confidered his promife as good as his bend on any occafion. He was zealous in going to church, and in aling a form of prayer, night and morning, in his family, and punc. tual in attending, externally to the common duties of the table, before and after eating.-But he was,

fermon which inculcated nothing more than good external moral conduct, took up the divine oracles, in order to find the text of his Minifter: But providentially, after opening the facred book, the first place, which ftruck his fight, was Rom. viii. 30. "Moreover, whom he did predeftinate them he alfo called." Thefe words filled his mind with a fudden dreadful terror, and awoke him from the

pleafing delufion, that he fhould enjoy the everlasting favor of his creator on the foundation of his good moral conduct. Upon this fudden fhock, he fhut the facred book, from a fear of examining the doctrine of divine predeftina tion, which was an object of his greatest hatred. He tried to turn off his mind from a fubject which gave him an anguifh he had never before experienced; but all his ftruggles to get the terrifying objet out of view were in vain.

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law refpected any thing, but h external actions. In reading the facred volume, this paffage ruck his mind, Gal. iii. 1o. Curfed is every one that continneth rot in all things which are written in the book of the law to do them." The question now, is, have you continued in all things written a the law? The refult of felf-examination is, I have omitted this, that, and the other duty.-Refolved that I will continue in all things. Here he got fome comfort.-As part of this all things in the view of his own mind, was to read his bible with more attention than he had done before, in apparently profecuting this duty, thefe words of the facred fcriptures came to view, "I the Lord fearch the heart, I try the reins, even to give every man according to his ways and according to the fruit of his doings." Jer. xvii. 10. Never did this young man feel before that God condemned evil thoughts as well as evil external conduct. This gave a new fhock to the mind and added new terror. But the de

The question came home with irrefiftable force to confcience, "have you ever been effectually called "Tho' reluctantly he was obliged to answer this queftion in the negative. The next queftion, which came to his mind, was, what is effectual calling? This was a puzzling queftion, which he muft anfwer, or run the risk of everlafting woe. Here the heart proved itfelfto be deceitful above all things and defperately wicked. Upon this question being urged upon the mind, what is effectual calling? He ruminated, and at laft his heart invented the following folution.ceitful heart tho' wounded would Altho' I have been very moral; not give over the felf-righteous yet there are many things in which fcheme of faving itfelf by its own I have erred-I have spent too exertions. This correfpondent much time in gay company-I have paffage, to the Lord's fearching attended balls--I have vifited my the heart, came up to view, " keep friends and relations, on my rethine heart with all diligence." turn from church, on the Sabbath Upon viewing this he refolves to day, instead of returning home keep his heart according to the diand reading my bible. He refol. vine rule. He finds this a more ved to quit thofe practices and per- difficult task than he ever before form thofe duties, in which he fup- attempted; yet he did not defpair pofed effectual calling confided: but that diligence and habit would, and immediately, the comfort, that at laft make this duty more eafy. he was not difobedient to the hear- He would, often, on the Sabbathenly call, affuaged his poignant day call his mind to attend to diftrefs. True to his refolution he the things the things of religion; but quitted gay company and balls, worldly thoughts would intrude read his bible and formally prac --he would check himself and tifed fecret prayer; but it never renew his refolution, to keep yet entered his mind that the divine his heart with more attention; but

he found that he fo often failed in this laft refolved duty, that he began almoft to defpair of ever going to heaven upon the prefent fyftem of his own righteoufnefs. The next paffage of feripture, which awakened his attention, was Chrifl's words to Nicodemus, wh Except a man be born again he cannot enter into the kingdom of God." Now he found that he never would keep his heart as he ought unless he had a new heart-and without a faving change, he felt that he could never efcape hell and get to heaven. But the deceitful heart, always trying to get eafe from prefent conviction, feizes this paffage and applies it to its own cafe. "Afk and it fhall be given you."--Upon this paffage he reafoned thus, "I cannot change my own heart; but I can ask God to change it for me, and he has given his promife that he will grant my request." Influenced by this falfe reafoning, the young man refolved that he would pray to God for a new heart and obtained fome comfort. But when he was on his bended knees, praying as he thought for a new heart, this paffage of fcripture came with irrefiftable force to confcience. "The facrifice of the wicked is an abomination to the Lord." Con- | fcience made this application "God does require that whatever we do whether we eat or drink or what foever we do, we fhould do it all to the glory of God as our ultimate object, and God condemns every one as a wicked character who does not comply with this require ment." Upon thefe reflections, these questions came home with irrefiftable force to the confcience. Have you done all which you have done to the divine glory, as your ultimate object? Has the divine glory been the laft end of your prayer? Here confcience

bore witnefs that the divine glory was not in the leaft degree aimed at, in any performance, in any prayer or in any diftrefs; but felfprefervation was the whole, object. Upon this conclufion, confcience joined with the Deity in pronouncing this fentence. You are juftly numbered with the wicked; therefore your prayers are abominable in the fight of God; and God hath established no abfolute connexion between your prayers and falvation.—God hath given no promife, but a threatening to fuch felfish prayers.-Confcience further teftified" You have been hypocritical in your prayers; for you have profeffedly afked God for a new heart; when you had no direct defire after a new heart; for the nature of a new heart gives up felf and aims at the divine glory as its laft end; but you are determined not to give up your selfish intereft, and you cannot even conceive how you could be happy in having any other chief end but felf." Thefe reflections, with the teftimony of his confcience, were while the youth was on his bended knees, praying as he thought for a new heart, and confcience took hold of God's word and charged him with hypocrify. Here enmity against God appeared to come to its height. His heart rofe up against God, and in oppofition to the dictates of confcience, charged God as being a hard mafter for requiring him to do a thing, that is to aim ultimately at the divine glory, when confcience teftified that there was nothing exifting in the foul that had the leaft tendencey to make the divine glory the end of any action. Here he felt that his heart wished that there was no fuch a God as that with whom he had to deal. This act of direct oppofition to God, was,

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